A SERMON Preached in Christ-Church in OXFORD, the 12. day of May 1622. By CHRISTOPHER WHITE, Bachelor of Divinity, and Student of CHRIST-CHURCH. LONDON, ¶ Printed by BONHAM NORTON and JOHN BILL Printers to the Kings most Excellent Majesty. 1622. Roman. 13. vers. 1. Let every soul be subject to the higher powers: for there is no power but of God. IN vain do Christian Princes bear the Sword if their subject's conscience may question their power. They which begin it in the cause of Religion, may as well go on, and doubt of all. And therefore as Princes are justly zealous in restraining the outward man, the Priests should be as forward in informing the conscience. You know the occasion of such a meditation, and this hath put me again so soon upon you and a new Text, standing engaged for many, which I must desire you to hearken to, as God's message, pleading for the right of Kings by his Apostle, Rom 13. v 1. Let every soul be subject to the higher powers, etc. Wherein are these two parts: 1. a Proposition delivered by way of command expressing a duty enjoined, Let every soul be subject etc. Wherein are three things, 1. Quis, Who it is that is to perform it Every soul. 2 Quid, What it is, Be subject. 3. Cui, To whom, The higher powers. 2. a Reason for confirmation of it, as if this cause were grounded, not or ely on bare authority, but enforced by infallible reason, For there is no power but of God. I shall begin with the persons; and first with those to whom this duty is due; the higher powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. We have just cause to examine this style, and confine it strictly to its subject, lest usurpers taking advantage of the looseness secretly undermine the bulwark, which we hope for, and may here build up. For some are ready to thrust in, and shroud under this Title, Bishops and all Spiritual Governors: others, who mainly oppose that, labour to make all temporal Governors' equal sharers; both which are repugnant to the Apostles meaning, and both equally dangerous. Let spiritual power be here supposed, and (if they be not subject) yet shall temporal Princes have no command over the Clergy. Let all temporal partake in it, and every inferior Magistrate shall contest with his King. For, for their safeguard (according to them) as well as the Princes, is this precept of the Apostle. Let every soul be subject to the higher powers. And here is no subjection, but command allotted them. For powers, say they, extends its self to the spiritual power, and higher, in the others sense, looks only on the people; and therefore agreeable to inferior Magistrates, who in respect of the people are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superexcellentes, exceeding all others in civil power. For that, which we render Higher, they translate, superexcellentes, hoping thereby to escape the obscurity and danger of the vulgar translation, which answers our English. That is Bezaes' censure on the vulgar Latin, (which saith, Potestatibus sublimioribus subdita sit) and redounds to our English; wherein he hath his followers. The difference at first seems only verbal, but when we hear them from hence suspect a dangerous sense; we are to stand upon our guard, and presume of a real dislension. Give them leave to change the word [sublimioribus] into superexcellentibus, and they think they have sufficient warrant, in stead of absolute Lords and Princes, to put in Bailiffs and Constables. It must be meant of all Magistrates, that have power over other men, or else it is Periculosa interpretatio. And wherein stands the danger? Because they shall be denied to derive their power from God? That would not follow; because others are here said to be of God, they being not named. Put the case they were denied it, and had their power allotted them only from Kings, and not immediately from God, as Kings derive theirs. Indeed this is that, which is much feared by them, who secretly labour to curb Kings; as shall appear anon. But is this less than the Apostle gives them? S. Peter makes a different fountain of power. Submit yourselves to every ordinance of man for the Lords sake: whether it be to the king as Supreme; or unto Governors, as unto them, that are sent by him: 1. Pet. 2.13, 14. Governors, who have a King, may not think they stand at the wellhead with him; but have their power derived from him. By him are they sent, and from him have they their authority, and yet it is from God too, being a branch of the King's power, which is immediately from God. It is not then a dangerous opinion, but the safest truth which they would avoid. But we must not frame fancies, and then fit the Scripture to them by translation. Indeed should I lay this to their charge, I should wrong them: for whilst they were quarrelling with the word, that was the occasion of danger, rather than they would err from the original, they placed in another alike dangerous. For what advantage have they by Superexcellentibus? it is not in the comparative degree, as was the other. But hath it not a comparative sense? Yes as great, or greater: Such as our English, more excellent, or more eminent doth not reach; which Pareus at length confesseth, saying, Praecipuètamen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Apostle especially aims at the Supreme power; so the true meaning of the word imports: for it is that, which amongst many is still higher than them all, and therefore Supreme, which our latter English Translation observes in the place before cited out of Saint Peter, Submit yourselves to the King, 1. Pet. 2.13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Supreme. They are then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Supreme powers only, to whom this obedience is due, and to all such, whether in Monarchy, aristocraty, Democraty, or other form of government. This we have further warrant for from our Apostles discourse: for that we may have yet another Plea against inferior Magistrates; and show also at last against the Papists claim, that no Spiritual Power hath place here, these higher powers are such, Rom. 13.4. as to whom the sword of justice is immediately committed, at the fourth verse. He that is one of these powers, beareth not the sword in vain: for he is the Minister of God, a revenger to execute wrath upon him that doth evil, and unto whom Tribute belongeth, at the sixth verse: for this cause also you pay Tribute. Both which are the infallible marks of Supreme civil power, being parts of the Rights of Majesty. Ye have then the persons, to whom subjection is due. Let us now see, Quis, who it is that is to perform it, whom we find expressed by Omnis anima, Every soul. PART. II. Quis? Every soul. THat here the soul is used Synechdochicè, the part for the whole man (as oftentimes in Scripture) I presume needs no confirmation: But yet there may be some special cause, why he nameth the soul, not the body: which Gorran will have, Quia debet esse voluntaria subiectio, as if he were not properly subject, whose body was fitted to the Superiors command; and the will, which is from the soul, joins not with it. And Caietane, ut non solum corpus, to the end that Subjects should by the way understand, that not only their body and goods, but ipsa anima, their very soul also should be subject to their Prince's command; and as Omnis homo, every man; so Totum hominis, or Totus homo, should concur to make a perfect obedience; for so our Apostle afterward more plainly: Verse 5. Wherefore, ye must be subject not only for wrath, but also for conscience sake. The main thing we are to inquire for here, is to know who these are, to whom this command extends itself, and whether as in the note; so in the Apostles meaning, there is an absolute universality; so that no kind of men, and no man is exempted; and it is worth our enquiry, since there are not wanting who would wrest themselves out of this number. The Anabaptists at first would have pleaded exemption from Princes, but finding by their woeful experience, that they could never prove it whilst Powers remained, have changed their Proposition, and in stead of putting themselves out of Omnis anima, labour to ruin Potestates, not deeming them fit for Christians. These have confessed their error, and save us a labour. But the Clergy of Rome, aiming at the same privilege, & managing their purposes more craftily, have wrested it from some Princes, which they have now so successfully improved, that against Kings, by violent practice of it, and against all disputers, by argument they challenge it as their proper inheritance; Suarez def Cath. fid. lib. 4. cap. 7. & maintain that the Pope cannot, if he would, submit himself to any civil Power: But were the sword as able to plead Kings causes in the field, as Divines pens in the Schools, their Crowns would not so often totter on their heads, nor their lives be exposed to such rebellious outlaws. That our Apostle intended this Precept to the Clergy as well as to the Laity, if the words themselves cannot persuade, hear the Ancients exposition of them. S. Chrysostome saith, Let every soul be subject, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though he be an Apostle, yea, though he be an Evangelist, or a Prophet, or whosoever. Theodoret, Whether he be Priest Bishop, or Monk; So Theoph. So OEcumenius. And Bernard ad Archiepiscopum Senonensem, urging this verse of S. Paul expounds it, Siomnis, & vestra, If every soul be subject, Bern. Epist. 42. then yours. Quis vos excepit ab universitate? Who hath exempted you from this universality? yea, and leaves a brand on all his successors, that shall attempt to persuade any Clerk to such a freedom, Si quis tentat excipere, conatur decipere. Were these silent, the circumstances attending this Epistle would discover it. The occasion, it seems, of this strict command was the heathens jealousy of Christian subjection, and the infection, which the Apostle feared, might have seized on these new Christians, from that common opinion of the jews, who were about this time altogether impatient of any government, but what they then expected from their Messiah. For suppressing of the like conceit, and clearing of the Christians, he adds this precept to the Epistle directed to all the Saints at Rome, and therefore the Clergy; yea, Saint Peter too, (if he were then in Rome,) else had he not satisfied, but increased the Heathens suspicion. Again, this may be confirmed by the doctrine and practice of those times. Our Saviour takes order, Mat. 17.27. that Tribute be paid for himself; and Peter: gives direction to the Priests spies to give unto Caesar the things that were Caesar's. Luk. 20.25. Saint Paul appeals to Caesar for judgement. And if we look backward into the old Testament, we may find the same subjection in Priests and Levites, and the like power in temporal Superiors. 1. Mac. 4.42. judas Maccabaeus appointeth the Priest to Sanctify the Temple, after Antiochus his profaning of it. The like did josiah. 2. Chron. 34. Ib. Ca 24.6. 1. King. 2.26. 1. Chro. 15.11. joash reprehendeth jehoiada the high Priest for neglecting it. Solomon deposeth Abiathar the high Priest for offending against him. David gives order to the Priests and Levites for the service of God. Aaron is subject to Moses. But we may spare our labour for these arguments, since some of them are content to acknowledge the force of them, and grant what we have proved. Estin rom. 1.1. For so Estius to the practice of the Apostles, Non est consequens, it follows not, if Peter and Paul were then subject to temporal powers, that therefore Bishops and Priests should be now. Why so? Placuit Principibus Christianis: Because Exemption hath since been granted by Christian Princes. What? By the Supreme Power of every dominion? If not, then are they not exempt from all. If so, it is but only on favour, and not of due; so that they are still subject, when any Prince shall claim it: Nay, they are necessarily subject in the main point of subjection, (if not in other circumstances) because an absolute freedom is a detraction from supremacy, which no person can dispose. Wherefore we may conclude, that people, and Priest, and every person amongst them is included in omnis anima, and therefore must attend the charge that is given, Subdita sit, Let it be subject. PART III. The Duty: Let it be Subject. O 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as S. Chrysostome. He saith not simply, let it honour the powers, or be obedient, but let it be subject; which includes all parts of duty, which a subject owes unto his King; for the accomplishing of which, no outward act of reverence, or service must be wanting: and though this may satisfy the King's command; yet doth not this discharge thee of thy duty, which can never be true, till the heart answer the gesture of the body. Divine precepts seize not on the body only, but the soul. If thou wilt not then withdraw thyself from this subjection, thou must add these four conditions to thy external obedience. There must be in thee 1. Promptitudo voluntatis interior, a free, voluntary, and cheerful assent of mind. 2. Sincerus amor, perfect love and affection towards his person. 3. Filialis timor, an awful respect of his power over thee, and a filial fear of offending him. 4. Fidelitas, a faithful heart towards him, whereby thou art constant in all bonds of duty to him, and jealous of all injuries by others intended against him. This is the qualification of the subjection here mentioned, and when thus qualified, it is not arbitrary, left to thee, to perform when, and where thou pleasest. For Saint Paul proposeth it not by way of advice, or direction; but imperatiuè, 1. Pet. 2.13 by way of command, having, besides his apostolical authority, the same precept, given by other his fellow-Apostles; by Christ himself, Matt. 22.21 and the foundation of all commands, the Law, which was given by God himself; first in general terms, Honour thy father and thy mother; Exod. 20. and afterward enlarged, That man that will do presumptuously, nor hearken unto the Priest, Deut. 17.12 or unto the judge, that man shall die. But doth this command urge at all times, and on all occasions? what if the Prince be wicked, idolatrous? The vices of the man abridge not his power, and therefore not the Apostles command. If this might have been a sufficient plea against obedience, S. Paul might have spared this precept, since Nero was the power, to whom these Romans were subject. Or (to omit all othercases that may be made) what if his command be contrary to religion? yea an army be raised for the extirpation of true religion? This is the true touchstone of subjection; and here (if ever) may a subject renounce all obedience to his KIng. For now is there power against power, man against God, and the subject of both left to follow either man, or God. This is a wonderful strait, from which whilst some labour to escape by the shipwreck of their faith, they turn traitors to God: others by taking the sword in hand, though but to defend, become rebels to their King: That is their style. Whether God be to be obeyed rather than man, should need no proof amongst any that confess a God: and therefore when a Christian hears the command of a Prince pressing him to what God hath expressly forbidden, Nature prompts him his answer, I must obey God; and this hath the Apostles practise ratified, who counted this their safe warrant for not yielding to the High Priests injunctions, Obedire oportet Deo magis quam hominibus, we ought to obey God rather than man, August. de verbis Domini, ser. 6. rather indeed in respect of the danger that attends in the disobeying of either; for, Hi carcerem (as S. Augustine) Ille gehennam minatur, these threaten imprisonment only, God hell fire, They a temporal, He an eternal death. There is no shifting then of God's command, without the penalty of eternal death, and therefore he must be obeyed even against the King. That's my resolution in the first case. But what if the King press by violence to draw thee from that obedience, wilt thou maintain it by violence? We have indeed the jesuites instructions for it, yea, Comoz letter to Parry. and the Pope's encouragement to it: I spare the quotations because there comes not a Book of theirs, wherein (if occasion be given) they forbear to express it, Hospin. Hist. jesuit. l. 4. c. 1. Anticotton. or compendiously to refer you to some: see Hospin. and Anticotton. A doctrine of which, when the Society is challenged for, they are ashamed, and labour to clear themselves against their written testimonies, as appears in Anticotton. And yet (I can not, but with grief speak it) we find even in some Reformed Books the jesuits' pen. Their names deserve to be branded that broach such positions: weigh those of Pareus. Par in Rom. 13. dub. 4. Bishops and Pastors may and aught to resist their unjust Magistrates, 1. Concl. not with the sword but the word of God, Pareus his false doctrines and wicked positions concerning Higher powers. reprooving their notorious impiety, and injustice, and reducing them to their office, according to the word of God, and the Law, and dehuering them, if stubborn, to Satan. That Priests should tell Princes their faults, Replic. we grant; but when they can use discretion, fitting so grand a business; when they desire to insinuate into them by their own tears, not enforce upon them God's command, Spiritual force is the mother of all other, but not farther to be insisted upon by me at this time, because our occasion was from what followeth. Subdinon privati, 2. Concl. sed in Magistratu inferiori constitute etc. Subjects, such as are inferior Magistrates, may by arms defend themselves lawfully, the Commonweal, and true Religion against the superior Magistrates. These superior Magistrates are such, Replic. we may presume, in whom the supreme power resides; and than you may see how directly it thwarts the Apostles rule. For those other Magistrates are subjects. It is not lawful for subjects, 3. Concl. which are merely private men, to take arms without a lawful calling, neither to invade a tyrant before danger, nor to defend themselves against them in danger, nor to revenge themselves after danger, if they may be defended by the ordinary power. If then they fail of this condition, Replic. there is a time when they may right themselves: we shall not need to collect it; he adds it in the following conclusion. If a tyrant press on his subjects, 4. Concl. as if he were latro and stuprator, and they can not escape by flight, or any other ordinary means, it is lawful for to defend themselves and theirs, as against a private extortioner. How far short these conclusions come of the jesuites positions, I refer to your trial by comparing them. And yet is not he the only man that maintaineth the? Buchanan, and the feigned junius Brutus are infamous for this foctrin. I could name others But this may suffice that there is scarce any of them, who are eager for the Presbytery, and are fit instructours in this point for subjects of a free Monarch; and therefore no marvel if our ears be tainted with such doctrine. That which I conceive in this case for truth is, that no subjects may upon any occasion take arms or use any violence against the supreme power, no not in defence of religion. Whosoever resisteth the power, resisteth the ordinance of God, Rom. 13.2 saith S. Paul, in the 2. verse. Which place may well serve to confirm Prince's power over their subjects in this case; for this rule was given to them, who suffered under a Tyrant, and that for religion. It is a vain and idle exception, which Pareus takes at this. Some arguments drawn from the power of Majesty, saying, such places are bend against private men, who usurpesuch power over superiors; for every Commonwealth consists but of two sorts in the general, Prince and People, superiors and subjects: those who partake not of the Supremacy (as in an oligarchy) are private men: if (where the power is divided) one take the sword against the other, this is as he is a part of the supreme power. Other arguments that may be drawn a part potestatum, I forbear, because they have all their strength from the Apostles reason, and till lthat be weighed, we cannot avoid their shifts. If we reflect upon subjects, we shall find that their hands are tied by precepts, which lay hold on them, as they take on them to be zealous Christians. Mat. 5.44 Rom. 12.17. Christ's, Pray for them that persecute you: and the Apostles, Recompense to no man evil lfor evil; are not such private virtues, but that they pertain to every man; yea, it is the only badge of their true subjection unto Christ, if for his Names sake they practise them. And therefore Tertullian in stead of abetting such zealous revenge, fights with a prohibition, Tertul. Apol. 37. Ad Scap. Absit ut igne humano vindicetur secta divina; at doleat pati, inquo probatur: and in the combat gains the victory, by the persecutors cruelty, & proclaimeth it, Crudelitas vestra, est gloria nostra. But since precepts are made so liable to distinctions; and, when capable of several expositions, each may be maintained; let us read the exposition of them in the practice of them, that gave and received them. Did our Saviour or his Apostles ever withstand the rage of the persecuting jews? Do we read of any one uproar, or resistance made by the Primitive Christians in those barbarcus outrages, practised on them by Heathen, Idolatrous Tyrants? No, but in stead of alarms for defence, they rejoiced, when apprehended, and triumphed in their torments; having yet their hearts always as ready to wish and pray for the happy state of their Emperors, as their bodies ready to suffer their violence. I might prove it from age to age, for many hundreds of years after Christ: but that I can but touch, not discuss this question, and leave it to your own reading, and further scanning. The force of this argument is confessed by our opposites, who think to relieve themselves by imputing their not resisting to their weakness, not unwillingness to resist. Rash uncharitable judges of such holy Saints. Did they proclaim one thing to the world, and belie the thoughts of their hearts? Hear their unanimous consent in Tertullian; And nostram disciplinam occidi magis licet, quam occidere; It is our profession, rather to die then kill. Such precepts, and the rules of obedience kept out all thoughts of rebellion against their Prince, and hence in their name Tertullian contends with his heathen Persecutors for a greater share in Caesar, in whose name they were executed; Apol. c. 33 Noster est magis Caesar; He is rather ours, than your Emperor, being appointed by our God. And where as they pretend want of force in Christians, Soc. hist. lib. 3.9 they observe not, that at julians' death, his whole army cried out to jovianus, We are all Christians. In Dioclesian's time, Omnes ferè mortales, The whole world almost, leaving their Idolatrous Sacrifices, joined themselves with the Christian Congregations. Tertullian pleads against the same objection; Apol. 37 would we deal with you as enemies, Deesset nobis vis numerorum, & copiarum? could we want forces? We Christians have filled all places of your Empire, your Cities, Lands, Castles, all but your Temples. Yea go higher yet, and behold the Church in her cradle, armed with force able to oppose the world, the Apostles power of miracles, Christ's legions of Angels, ready to be employed at his command. Or had they failed of these means, they thought of as easy a trick as the jesuites, to punish their enemies, when Tertullian professeth, that one night, by the help of a few torches, might have afforded them a large revenge. Behold now the power of these Primitive Christians, and yet weltering in their own blood for their Christianity: With them, to right themselves upon their persecutors, or to oppose them, is rebellion, and malice. Then was it the strongest parts Plea; Laesos ultio divina defendit (as Cyprian) Divine refuge protects us. But now, Tract. con. Demet. pa. 224. Our own arm shall strengthen us. It is a glorious plea with flesh and blood, to fight the Lords battle, and to provide that the true Religion be not rooted out: and (for aught I find) their best argument; for all the rest hang on the disposing of Supreme Power, (which by the Apostles reason are all undermined) or on the example of some, whose commission is confessed to be extraordinary, and from God. But let them hear whether we may not take up Saint Hilaries complaint; Hil. con. Auxent. Misereri licet nostrae aetatis laborem, & praesentium temporum stultas opiniones, quibus patrocinari Deo humana creduntur, & ad tuendam Christi Ecclesiam ambitione saeculari laboratur; We may justly pity the vain labour and foolish conceits of these times, wherein man's endeavours are accounted God's aid, and Christ's Church thought to be maintained by the world's policy, ambition or greatness. For the Apostles receive a sharp check that would have fire come down from heaven, Luke 9 54 55. to consume the rude Samaritans; and the sword that was drawn in Christ's defence is commanded to be put up into his place, not without the heavy sentence: All that take the sword, shall perish by the sword. Mat. 26.51 Whence Tertullian, Gladium nec Dominicae defensioni necessarium reddidit. Tertul. de Cor. Mil. The sword was not lawful in a private man's hands; no, not for Christ's sake. The weapons which the true Church useth in her battles, 2. Cor. 10.4 are spiritual: and the walls of jericho are not to be battered, but with the Priests trumpets. Protestants should remember how they withstand the Papists notes of the Church when they require it to be visible, of large extent, and glorious in the eye of the world. And Papists should acknowledge what Bellarmine professeth, Bellarm. de Ecc. lib. 4. c. 6. Duravit hucusque etc. The Church hath lasted to this day in despite of her enemies, jews, Pagans, Heretics; and not so only but still hath gained by persecution. That is the greatest advantage, that true Christianity hath when it is persecuted; and then doth she conquer, when her soldiers are slain. Was the Protestants cause weakened, either in France, by their many outrageous massacres; or in England, by their frequent fires; or in the Low Countries, by their great afflictions? If ever they prove loser's, it is when they unjustly fight for preserving it. Should the Papist Princes all muster their forces, and wage the holy war, Scioppius class sacr. whose Trumpet hath already sounded the alarm, they might perchance for a time eclipse the light of truth, put it out they never can. They may abate the visible number, but will make more true Professors. Tertullians', Sanguis Martyrum est semen Ecclesiae, is a maxim, The blood of true Martyrs is the Church's feeds-plot, if it be cast into the fire, or spilt by an unresisted sword. I could dwell in the contemplation of this strange husbandry; but that I may be suspected for digressing, and am yet to show the medium between disobeying God, and resisting the King. It is confessed there must be no disobeying of God: That we may not resist the King is proved (as the occasion gives leave) what then remains? Preces & lachrymae, solicit, beseech, earnestly pray for the reversing of the Decree, Haec sunt munimenta spiritualia, & tela divina, quae protegunt, This is the only shelter and fortress, whither a Christian may betake himself in this tempest. Hester 3.16 Hear was hester's and the jews refuge, when the Decree was gone out from Ahasuerosh for the destroying of the jews. Act. 4.24 Hither fled the Apostles, when they were prohibited to preach Christ: So●●m l. 2. c. 28 Alexander of Constantinople, when command was given for the reestablishing of Arius; Ruffin. l. 26.36. and Ambrose, when he was eagerly prosecuted by justina in the cause of Arianisme. And these are tela too, and divina, weapons that fight from above against the fury of persecutors; not, as if by thee directed to revenge (that is not warrantable) but approved with God by the testimonies of his vengeance. By these was Hamans' gallows (appointed for Mordecai) fitted for himself; by these on the day, when Arius should haue been restored, did he suddenly perish; by these was justina put to flight and executed. If these prevail not, know that now is the time wherein God will make trial of thy faith to him, and loyalty to thy king. Both which must appear in thy readiness to undergo the intended affliction. There is no defensive resistance allowed, unless thy defence be such, Lib. 3. (as Livy only allots to subjects) Scutum, non gladius, the buckler of patience, not the sword, which is as ready to give, as ward the blow. He that in this defence wounds his persecutor, is a rebellious murderer, not a lawful executioner. Remember that he is still thy Prince, and since thy conscience may not yield to his command, show thyself his subject in yielding to his punishment. For now thou mayest either die by living, or live by dying: Thou hast Christ's warrant for it; He that (in such a case) findeth his life shall lose it, Mat. 10.39 and he that looseth his life shall find it; lose a temporal, find an eternal, where he shall for ever reign in the glory of triumphant Martyrs. FINIS.